Chapter 45

In this chapter are described how Lord Sri Krishna consoled His
mother and father and also Nanda Maharaja, how ugrasena was
installed as King and how Balarama and Krishna, after completing
their education, returned from the home of their guru.

Taking note that His parents had become aware of His true
position as God, Sri Krishna expanded His maya to again bewilder
them. He approached them together with Lord Balarama and
expressed His unhappiness at having been deprived of the mutual
satisfaction parents and their children normally derive from living
with one another. He then stated that a human being can never
repay, even with a full lifetime's service for one hundred years, the
debt He owes to those from whom He received the very body
which allows Him to fulfill all desires. Any son who while capable
fails to support the livelihood of His parents with His body and
wealth will be forced in the hereafter to eat His own flesh. Indeed a
capable person who does not maintain and nourish those under His
shelter-- elderly parents, children and wife, spiritual masters and
brahmanas-- is simply a living corpse. it was out of fear of Kamsa
that they, Krishna and Balarama, had been unable to serve their
parents, and now they begged to be forgiven.

Vasudeva and Devaki, bewildered by the words of Sri Krishna,

the soul of the universe appearing in the guise of an ordinary
human, embraced their two sons and shed in ecstasy a torrent of
tears. Having in this way satisfied His mother and father, Lord
Devakinandana next offered the kingdom of Kamsa to His
maternal grandfather, ugrasena. Krishna promised to respect the
orders of ugrasena as an obedient servant, and arranged to bring
back all His family members who had fled in fear of Kamsa and
reinstate them in their own homes. Protected by the mighty arms of
Balarama and Krishna, the Yadavas began to enjoy supreme bliss.
 Sri Krishna and Balarama approached nanda, king of the
cowherds, and entreated Him in a suitable manner, saying that
those persons are real parents who maintain children not born from
themselves, who have been abandoned by relatives unable to take
care of them. Krishna proposed to nanda that He be allowed to stay
some time in Mathura to bestow gratification on His well-wishing
friends and relatives, after which He would quickly return to Vraja.
Worshiping Nanda Maharaja with various offerings, Lord Krishna
requested Him to go home to Vraja. Nanda maharaja felt
overwhelmed with love for His sons. After embracing Krishna and
Balarama with His eyes full of tears, He took the cowherd men and
departed for the return to Vraja.

Vasudeva had His priests and various brahmanas execute the ritual
of second birth for both sons, offering gifts of finely decorated
cows with calves to the brahmanas. Having thus obtained
brahminical initiation, Krishna and Balarama went to Garga muni
to receive the vow of brahmacarya, celibacy. Thereupon Sri
Krishna and Balarama, even though they are the omniscient
originators of all branches of knowledge, had the desire to take up
residence in the school of a spiritual master, and thus went to the
place of sandipani muni, who resided in avantipura. In order to
teach the world the proper way of serving one's guru, they rendered
service with great devotion to their spiritual master as they would
to the deity of the supreme Lord himself. Sandipani muni, being
pleased by their service, imparted to them detailed knowledge of
all the Vedas together with their six-fold corollary literatures and
the upanisads. He further taught them such esoteric mantras as the
rajani hymn. Krishna and Balarama, the creators of all knowledge,
had to hear each subject matter explained only once to assimilate it
completely. In sixty-four days they learned the sixty-four
traditional arts. they then expressed their desire to present the
prescribed gift in gratitude before taking leave of their guru. The
wise sandipani, taking into account their amazing prowess and
superhuman behavior, requested that they bring back His son, who
had died in the ocean at the holy place Prabhasa.

Krishna and Balarama mounted a chariot and went to Prabhasa,

where they approached the shore of the ocean and worshiped its
presiding deity with various paraphernalia. The supreme Lord
madhusudana requested the ocean to give back the son of His
spiritual master, and the lord of ocean appeared and replied to Him
that a demon dwelling within the ocean named Pancajana had
taken the boy away. Hearing this, Sri Krishna entered the ocean,
killed that demon and took the shell which had grown from His
body. But when He did not find His guru's son within the belly of
the demon, He went then to the planet of the lord of death,
Yamaraja, where He announced himself by blowing on the
Pancajanya conchshell. Becoming aware of the arrival of Sri
Krishna, Yamaraja, who is also known as dharmaraja, the king of
religiousness, came forward to devotedly offer His worship to the
Lord and await His order. Lord Krishna then asked Yamaraja for
His guru's son, who had suffered death as the consequence of His
own past activities. Yamaraja immediately complied.

The Lords of the Yadu dynasty, Krishna and Balarama, returned

to their spiritual master and presented Him His son, requesting
Him to choose yet another favor. Their spiritual master, however,
replied that by having obtained disciples such as themselves, all
His own desires were now fulfilled. He thus instructed them to
return to their home. Krishna and Balarama returned home by
chariot, and upon their arrival all the citizens became unlimitedly
ecstatic to see them, just like persons who have regained some lost
treasure.

TEXT 1

sri-suka uvaca
pitarav upalabdharthau
 viditva purusottamah
ma bhud iti nijam mayam
tatana jana-mohinim

TRANSLATION

Sukadeva Gosvami said: understanding that His parents were

becoming aware of His transcendental opulences, the supreme
Personality of Godhead thought that this should not be allowed to
happen. Thus He expanded His own maya which bewilders His
devotees.

Sridhara Svami

Next, in the forty-fifth chapter, the Lord's parents and nanda

maharaja are pacified, ugrasena is coronated and the Lords return
from their stay in the home of their spiritual master.

Upalabdharthau means "understanding," the idea being as follows:

Prior to being able to experience the topmost familial pleasure of
thinking of us two as their sons, they achieved intimate (upa =
samipe) understanding, they obtained the object of the supreme
knowledge, namely, that We two are the supreme controllers. I
know that my parents are in such a condition, and thus if I am
simply satisfied, then what knowledge is there that will remain
inaccessible to them? Pure love for me with the idea that I am their
son, on the other hand, is indeed difficult to achieve. Therefore I
will immediately spread out my own subordinate (nijam =
svadhinam) maya so that they no longer have such jnana.

Jiva Gosvami

In this context upalabdharthau is used in the sense of "deficient"

(hina). Understanding that they were in the state of "having
obtained, by dint of their being subject to love for me in the mood
of my being their son, knowledge of my supreme opulences. That,
furthermore, should not be so." thus thinking, He expanded His
maya, the mood of mercy with Him as its object known as
vatsalya. This is as stated in the verses nandah kim akarod
brahman (Bhag. 10.8.46) and nemam virinco na bhavah (Bhag.
10.9.20). And which (Yogamaya) is moreover like what? also, in
one aspect, jana-mohini, (the rest of this sentence I can't figure
out).

Visvanatha Cakravarti

In the forty-fifth chapter are described the Lord's pacifying His

parents, the establishment of Kamsa's uncle as king, the Lord's
coming to terms with the King of Vraja, and His residence at the
home of His spiritual master.

Understanding that His parents were in such as state that they had
obtained the treasure of "knowledge of Our opulences," He
thought, "they should not have this realization" (ma bhut = sa
cartho 'nayor mastu). "rather, at this time pure love in the parental
mood should manifest to cover this over, by which I and they two
as well will experience the greatest ecstasy." thus thinking, He
expanded His own internal maya, Yogamaya, to cover their
awareness of His opulences. Jana-mohinim indicates that (that
Yogamaya) has the characteristic of bewildering the Lord's
devotees, who are called jana in the statement diyamanam na
grhnanti vina mat-sevanam janah (Bhag. 3.29.13). Or else, which
bewilders His mother and father (janani-janakau), who are called
janau because they give birth (janayate).

In this regard Sridhara Svami states, "if I am simply satisfied, then

what knowledge is there that will remain inaccessible to them?
Pure love for me with the idea that I am their son, on the other
hand, is indeed difficult to achieve." thus He has described the
Lord's inner intention. Therefore we should appreciate that there is
no fault in the deceptive words He is going to speak in the
following verses, since they are intended to make His parents
assume the mood of parental affection.

TEXT 2

uvaca pitarav etya

sagrajah satvatarsabhah
prasrayavanatah prinann
amba tateti sadaram

TRANSLATION

Lord Krishna, greatest of the satvatas, together with His elder

brother approached His parents and spoke to them, bowing His
head with humility and gratifying them by respectfully addressing
them "my dear mother" and "my dear father."

Sridhara Svami

This is shown in the eight verses beginning uvaca. Gratifying

them (prinan = prinayan) and speaking to them with respect.

TEXT 3

nasmatto yuvayos tata

nityotkanthitayor api
balya-pauganda-kaisorah
putrabhyam abhavan kvacit

TRANSLATION

Dear father, it is the fault of Ourselves, your sons, that you two
remained always in anxiety and were never able to enjoy Our
growth from toddlers to boys and then youths.
Sridhara Svami

For the two of You who because of us (asmattah = asman-

nimittam) are perpetually in anxiety, by the doing of us who are
your sons there have not been (Our) childhood, boyhood and
youth, or in other words, the experience of the happiness of these
stages. Or else, the two words asmattah and putrabhyam go
together as parallel modifiers.

Visvanatha Cakravarti

For the two of You who because of us (asmattah = asmad-dhetoh)

are perpetually in anxiety, by the doing of us who are your sons
(there have not been Our) childhood, boyhood and youth, or in
other words, the experience of the happiness of these stages. The
masculine form (of the compound ending -kaisorah) is by poetic
license of the sages.

But, it may be objected, how can it be said that He has passed

beyond the kaisora stage, since the women of the city have said
kva cati-sukumarangau kisorau napta-yauvanau (Bhag. 10.44.8).
after all, we have the statement,

kaumaram pancamabdantam
paugandam dasamavadhi
kaisoram a-pancadasad
yauvanam tu tatah param

"The kaumara stage lasts until the age of five, pauganda up to the
age ten, kaisora to the age fifteen, and from then one is known as
yauvanam." according to this statement, kaisora ends at the age of
fifteen. Krishna killed Kamsa when He was only eleven years old,
according to uddhava's words ekadasa-samas tatra gudho 'rcih sa-
balo 'vasat. And since they never took brahminical initiation in
Vraja-bhumi, it was at that particular time (of their going to
Mathura) that their kaisora stage began rather than ended.

Yes, this objection is answered, although this is the reckoning

according to ordinary measurement of age, still we have the
statement,

kalenalpena rajarse
ramah krsnas ca gokule
aghrsta-janubhih padbhir
vicakramatur anjasa

(Bhag. 10.8.26: "O King Pariksit, within a very short time both
Rama and Krishna began to walk very easily in Gokula on their
legs, by their own strength, without the need to crawl.") since the
son of a king sometimes even while in His happy pauganda stage
undergoes exceptional physical growth and exhibits activities
appropriate to a kaisora, then what to speak in comparison of Lord
Krishna, as is established in the Vaisnava-tosani, Bhakti-rasamrta-
sindhu, Ananda-Vrndavana-campu and other works.

Since for Krishna three years of age plus four months, being the
time He stayed in mahavana, measures the equivalent of five years,
thus that duration is the first stage of His childhood, kaumara.
Thereafter, up to the age of six years and eight months, is His
pauganda, when He lived in Vrndavana. After that, up through His
tenth year, is His kaisora period, when He lived in nandisvara
(nandagrama). Then, in the seventh month of His being ten years
old), in the month of Caitra on the eleventh lunar day of the dark
fortnight, He went to Mathura, and on the fourteenth day He killed
Kamsa. Thus He completed His kaisora stage at the age of ten, and
He remains eternally at that age, whereby we should understand
that from that point on He remains forever a kisora.
 When the kisora Pradyumna was arriving, as described, krsnam
matva striyo hrita nililyus tatra tatra ha (Bhag. 10.55.28), it is
stated that the two appeared equally (youthful): samyavagamat
santam vayasi kaisore. We also see the same in the agamas
(Pancaratra) and other scriptures, as well as in the meditations on
the Lord's dvaraka pastimes in such mantras as the twenty-syllable
mantra. Therefore, on the day of Kamsa's killing His kaisora stage
was both finished and not finished, which reconciles the different
statements of Krishna and of the women of the city.
TEXT 4

na labdho daiva-hatayor
vaso nau bhavad-antike
yam balah pitr-geha-stha
vindante lalita mudam

TRANSLATION

Deprived by fate, we have not been able to live together with you
and enjoy the pampered happiness which most children experience
in the home of their parents.

Sridhara Svami

Furthermore, We too have also been deprived by fate, as stated by

the verse beginning na labdhah. And We did not achieve that
happiness which children living in their parents' home experience.

Visvanatha Cakravarti

Furthermore We two are also unfortunate. daiva-hatayoh means

"deprived of good fortune," but the actual meaning is "having been
attained by good fortune" (bhagyena praptayoh). The genitive case
is in the sense of the dative. The implied completion of the idea is
as follows: "nor did we obtain that happiness which boys obtain."

TEXT 5

sarvartha-sambhavo deho
janitah posito yatah
na tayor yati nirvesam
pitror martyah satayusa

TRANSLATION

One's body is the source through which one can acquire all
desirable goals of life, and it is one's parents who have given this
body birth and sustenance. Therefore a mortal man cannot repay
his debt to His parents even if He serves them for a full lifetime of
one hundred years.

Sridhara Svami

Having thus far, with two verses, stated that "both your and Our
desires have been thwarted," He also states that "furthermore by
Our failure to serve you Our religious principles have become
ruined," in the verse beginning sarvartha-sambhavah.

That body in which arise all desired objects such as religiosity. It

is the parents from whom this body is born and (by whom it is)
nourished, and a mortal man, simply in His lifespan of one
hundred years, cannot earn the repayment of His debt (nirvesam =
niskrtim = anrnyam) to them.

Visvanatha Cakravarti

(Repeats Sridhara Svami.)

 TEXT 6

yas tayor atmajah kalpa

atmana ca dhanena ca
vrttim na dadyat tam pretya
sva-mamsam khadayanti hi

TRANSLATION

A capable son who does not provide a livelihood for His parents
with His physical faculties and His wealth is forced after His death
to eat His own flesh.

Sridhara Svami

And among these (mortals), that son who is capable yet does not
afford a livelihood (vrttim = jivikam) to His parents-- after passing
away, in the next world, the Yamadutas make Him eat His own
flesh.

Visvanatha Cakravarti

He who, however, is capable (kalpah = samarthah), a fit candidate

for giving such according to the injunctions of scripture, who, in
other words, is situated on the path of fruitive work. Vrttim means
"livelihood" (jivikam). When He has passed away, died, the
Yamadutas force Him to eat His own flesh.

TEXT 7

mataram pitaram vrddham

bharyam sadhvim sutam sisum
gurum vipram prapannam ca
kalpo 'bibhrac chvasan-mrtah
 TRANSLATION

One who although able to do so fails to support His elderly

parents, chaste wife, infant child, or a spiritual master, brahmana or
any person who has come to Him for shelter-- He is considered a
breathing dead man.

Sridhara Svami

Moreover, by failing to render service to His mother and others

His whole life becomes useless, as stated in the verse beginning
mataram. abibhran means "not maintaining." Even though
breathing He is as if dead.

Jiva Gosvami

Although capable, endowed with the expert faculties of all the

senses, He is like a breathing dead man. What to speak even more,
then, of one who is not thus capable (being a living dead man).

Visvanatha Cakravarti

Abibhran means "not maintaining."

TEXT 8

tan nav akalpayoh kamsan

nityam udvigna-cetasoh
mogham ete vyatikranta
divasa vam anarcatoh

TRANSLATION
 Thus We two, our minds always disturbed by fear of Kamsa, have
uselessly wasted all these days without being able to properly
honor you.

Sridhara Svami

Therefore (tat = tasmat) our (nau = avayoh) (days have been)

wasted (mogham = vyartham); who were not worshiping
(anarcatoh = apujayatoh).

Jiva Gosvami

(In this verse) He points out this very situation in His own case.
The reason for His being incapable is stated by the words
beginning kamsat.

Visvanatha Cakravarti

Tat means "therefore." Of the two of us (nau = avayoh), who were

incapable. Here the word akalpa means only "incapable" (and not
"lacking sensory potency"). The reason for this is stated by the
words beginning kamsat. Thus their faultiness is declared by the
words beginning mogham.

Of the two of them who are akalpa in the sense that beyond them
there is no one more capable. Because of Kamsa: When they heard
about Kamsa, they would always become enlivened due to their
spontaneous eagerness for a fight, and thus their minds became
agitated in the sense that their minds were already setting off for
the city. We have the definition, oviji bhaya-calanayoh ("the verb
vij can signify either "fear" or "movement"). This is the actual
meaning of their pathetic words
beginning mogham.

TEXT 9
 tat ksantum arhathas tata
matar nau para-tantrayoh
akurvator vam susrusam
klistayor durhrda bhrsam

TRANSLATION

Please, my dear father and mother, forgive us for not serving you.
We are not independent and have been frustrated to great extremes
by cruel Kamsa.

Sridhara Svami

By the action of the hard-hearted Kamsa.

Visvanatha Cakravarti

"Us" (nau = avayoh), the genitive case being used in the sense of
the accusative. Alternately, who are dependent and pained by the
hard-hearted Kamsa; both these words (para-tantrayoh and
klistayoh) can be understood as adjectives modifying vam.

TEXT 10

sri-suka uvaca
iti maya-manusyasya
harer visvatmano gira
mohitav ankam aropya
parisvajyapatur mudam

TRANSLATION

Sukadeva Gosvami said: Thus bewildered by the words of Lord

hari, the supreme soul of the universe appearing by His internal
illusory potency in the guise of a human, His parents raised Him
up on their laps and derived joy from embracing Him.

Jiva Gosvami

Mohitau means made to forget everything apart from their mood

of parenthood. The reasons for this are stated: Of Lord hari, who is
maya-manusya, the supreme absolute truth who is motivated
primarily by His mercifulness and who thus appears in a human
form, who steals away the minds of all with His unequalled and
unexcelled charm. Of Him who is visvatma, the object of supreme,
unconditional pure love for the entire world because of His being
the supersoul.

Visvanatha Cakravarti

In this way (iti = evam) who assumed a dissemblance (maya =

kapatam) among humankind.

TEXT 11

sincantav asru-dharabhih
sneha-pasena cavrtau
na kincid ucatu rajan
baspa-kanthau vimohitau

TRANSLATION

Showering a torrent of tears upon the Lord, His parents, who were
bound up by the rope of affection, could not say anything. they
were totally bewildered, O King, their throats choked up by their
crying.

(No commentaries)
 TEXT 12

evam asvasya pitarau

bhagavan Devaki-sutah
matamaham tugrasenam
yadunam akaron nrpam

TRANSLATION

Pacifying His mother and father in this way, the supreme

Personality of Godhead Lord Devaki-suta then installed His
maternal grandfather ugrasena as King of the Yadus.

Sridhara Svami

Asvasya means "pacifying" (santvayitva).

Jiva Gosvami

He made Him King (nrpam = rajanam), not (merely) chieftain

(adhipam) as before. This is because He is Bhagavan; since He is
capable of making the impossible possible, He acts out of His
compassion for His devotees and thus disregarded even Yayati's
curse.

Visvanatha Cakravarti

(What is described in) the words beginning evam asvasya was

outside Nanda Maharaja's sight. "my son, fatigued from the fight,
is affectionately bringing these people, who are intoxicated with
their great ecstasy, into the city to entertain them with feasting. So
let Him take them, and I, without any fear for my son's sake, will
go to my quarters and do my daily duties." since after He (nanda)
spoke thus, He went off there (to His quarters in the cowherds'
camp outside Mathura, thus He did not see what is described in
these verses.)

TEXT 13

aha casman maha-raja

prajas cajnaptum arhasi
yayati-sapad yadubhir
nasitavyam nrpasane

TRANSLATION

The Lord told Him: O mighty King, We are your subjects, so

please command us. Indeed, because of the curse of Yayati no
Yadu may sit on the royal throne.

Sridhara Svami

Please don't say "You give the order"; (in reply to this statement
of ugrasena), He speaks the words beginning yayati- sapat. And
even though you are also a Yadu, by my order their is no fault;
such is the implication.

Visvanatha Cakravarti

O supreme Lord, You should be the King; please You order us.
the Lord replies "no, do not speak like this," with the words
beginning yayati-sapat. Even though you are also a Yadu, by my
order their is no fault; such is the implication.

TEXT 14

mayi bhrtya upasine

bhavato vibudhadayah
balim haranty avanatah
 kim utanye naradhipah

TRANSLATION

When I am present in your entourage as your personal attendant

then all the demigods and other exalted personalities will come
with heads bowed in supplication to offer you tribute. What then to
speak of the lesser rulers of this world?

Sridhara Svami

If (ugrasena objects) "I do not have any such power," He replies

with the verse beginning mayi. In other words, it will all come
about by my grace.

Visvanatha Cakravarti

If (ugrasena objects) "I do not have any such power," He replies:

When I am a servant, and furthermore am worshiping you (upasine
= upasanam kurvati sati).

TEXTS 15-16

sarvan svan jnati-sambandhan

digbhyah kamsa-bhayakulan
yadu-vrsny-andhaka-madhu-
dasarha-kukuradikan

sabhajitan samasvasya
videsavasa-karsitan
nyavasayat sva-gehesu
vittaih santarpya visva-krt

TRANSLATION
 The Lord then had all His close family members and other
relatives brought back from their exiles in various places
undertaken by them when they were disturbed by fear of Kamsa.
He received the Yadus, Vrsnis, andhakas, madhus, dasarhas,
Kukuras and other clans with due signs of honor and consoled
them for their weariness suffered by having to live in far-away
regions. He, the creator of the universe then resettled them in their
own homes and gratified them with valuable gifts.

Sridhara Svami

Bringing back from all directions His own close family members
and other relatives.

TEXTS 17-18

krsna-sankarsana-bhujair
gupta labdha-manorathah
grhesu remire siddhah
krsna-Rama-gata-jvarah

viksanto 'har ahah prita

mukunda-vadanambujam
nityam pramuditam srimat-
sadaya-smita-viksanam

TRANSLATION

Protected by the arms of Lord Krishna and Lord sankarsana, the

Yadus felt all their desires fulfilled. Thus they enjoyed perfect
happiness even while living with their families. Due to the
presence of Krishna and Balarama they no longer experienced the
fever of material existence. Every day these loving devotees could
see the perpetually cheerful lotus face of mukunda, decorated with
beautiful, merciful, smiling glances.
Sridhara Svami

Siddhah means "fulfilled" (purnah). They whose suffering (jvarah

= tapah) had ceased (gatah = nivrttah) because of Krishna and
Rama.

TEXT 19

tatra pravayaso 'py asan

yuvano 'ti-balaujasah
pibanto 'ksair mukundasya
mukhambuja-sudham muhuh

TRANSLATION

Even the most elderly inhabitants of the city appeared youthful

and full of strength and vitality because they constantly drank with
their eyes the elixir of Lord mukunda's lotus face.

Sridhara Svami

Even the elderly (pravayasah = vrddhah) possessed extreme

physical strength and vitality.

Jiva Gosvami

Since such persons as sri uddhava are the Lord's eternal associates,
themselves worshiped as the deities of His entourage, thus there
can be no old age for them. It is rather the venerable elders of the
andhakas and others who are referred to here by the word api.

Visvanatha Cakravarti

(Repeats Sridhara Svami.)

_ TEXT 20

atha nandam samasadya

bhagavan Devaki-sutah
sankarsanas ca rajendra
parisvajyedam ucatuh

TRANSLATION

Then, O exalted Pariksit, the supreme Lord Krishna, son of

Devaki, took Lord Balarama with Him and approached Nanda
Maharaja. they embraced nanda and addressed Him as follows.

Jiva Gosvami

These three verse which the two of them are about to speak (texts
21-23) are just fitting for sons; they did not speak in any other way
to Vasudeva and Devaki, confusing the general public.

Who is He? Bhagavan, He who is aloof because of His being full

in all opulences. And who is the son of Devaki, having manifested
His birth from her. Together with sankarsana. By the derivations of
these various names we also can deduce that He is the son of
Vasudeva; He is that also by parallel inference.

Visvanatha Cakravarti

Having related topics covering the events of several days, now on

the day following Kamsa's killing the word atha is uttered to
announce the beginning of another topic's recounting, which is
very important and difficult to comprehend. Intimately
approaching nanda (samyag asadya), that is to say, identifying
himself as His son. The word Devaki-sutah indicates that He was
hiding His self-identification as the son of Devaki. Bhagavan
implies that He was utilizing His personal opulent potency which
reconciles both. The phrase sankarsanas ca implies that He
(Balarama) was demonstrating the etymology of His name, as is
stated, yadunam aprthag-bhavat sankarsanam usanty api (Bhag.
10.8.12: "moreover, because He unites two families-- Vasudeva's
family and the family of Nanda Maharaja-- He will be known as
sankarsana.").

"Embracing," because, it is implied, there was no opportunity for

offering obeisances. The reason there was no such opportunity is
that as soon as He caught sight of them, sri nanda, who became
submerged in an ocean of ecstasy, immediately lifted them up with
His arms, which became like prisoners' chains. He then held both
of them on His very broad chest. Thus we understand that they
were embracing Him actually because they were the objects of His
embrace.

"They spoke": Right after this the King of Vraja sat down, He
gave them seats and then they, being embraced by His arms, after
various topics of inquiries (as to their well-being), answers and
other interchange, they then humbly, with inner hesitation, and first
of all declaring their offenses against the Yadus, confidentially and
consolingly addressed Him.

TEXT 21

pitar yuvabhyam snigdhabhyam

positau lalitau bhrsam
pitror abhyadhika pritir
atmajesv atmano 'pi hi

TRANSLATION
 O father, you two have affectionately maintained and coddled us
so much! indeed, parents' love for their children is greater even
than that they have for their own bodies.

Sridhara Svami

Extremely (bhrsam) well taken care of, even more than His own
self. And this is not any wonder, as they state with the words
beginning pitroh. They have greater love for their children than for
even their own bodies.

Jiva Gosvami

And then both of them speak. The logical sequence of the words
is: Because (hi = yasmat) a parent has more (love for His child)
than even for himself.

Visvanatha Cakravarti

First Baladeva, because of His seniority, speaks these two verses

(texts 21-22). O father, by you two, (Our) mother and father named
Yasoda and nanda. This is quite fitting, as stated by the words
beginning pitroh. (they) should have greater love for their children
than even for their own bodies.

By the dual number of the words positau and lalitau the following
is hinted at: Since you have exhibited equal parental affection for
me, the son of your friend and for Your own son, Krishna, thus you
two are the parents of both of us; as much as you are Krishna's
parents that much you are also mine. Hinting at this, He by further
implication also hints: Without you two, my loving maintainers
(lalakau), and without my brother Krishna, who is millions of
times dearer to me than my own life, I will be unable to remain in
this city in the house of my unknown parents, Devaki and
Vasudeva.
 TEXT 22

sa pita sa ca janani
yau pusnitam sva-putra-vat
sisun bandhubhir utsrstan
akalpaih posa-raksane

TRANSLATION

He is the real father and she is the real mother who care for, as for
their own sons, children abandoned by relatives unable to maintain
and protect them.

Sridhara Svami

You shouldn't say, "You are the sons of Devaki and Vasudeva, not
ours," as He states in the verse beginning sa pita.

Jiva Gosvami

That is indeed as it should be, since "He is a father," etc. the word
ca carries the sense of api; both Him and also her. therefore
sankarsana as well should not be thought of otherwise (than as
your son). In my case, on the other hand, you two are the origin of
three of my births.

Visvanatha Cakravarti

"But, my dear Balabhadra, in fact you are the son born of the seed
of my friend Vasudeva. And how will He, now having attained
release from His long-standing dangerous situation, have the
power to abandon You? therefore You should immediately go to
Your father's house and remain there, while we two, using the
stone of discretion to block up our hearts, which will have cracked
open by our separation from You, will somehow maintain our
lives. But we cannot bear to see Vasudeva unhappy; we, after all,
are only Your foster parents." in reply to this He (Balarama)
speaks this verse beginning sa pita.

Of those infant children He is the father and she is the mother. It is

not, rather, that the inseminator is the father and that she who bears
the child in her womb is the mother. If they endanger the very lives
of their own infant children by abandoning them, then whose
parents are they actually? thus intelligent children should consider
their foster parents to be much more worthy of respect than such
parents, and consequently I should not remain here. Even if Lord
Brahma comes and tells me to, He will not be able to shake this
obstinate resolve of mine. alas, alas, father, Krishna is going to
Vraja with you and will play there happily, while I must stay in
Mathura, burning in the forest fire of separation from Krishna. This
must not happen! so, my dear father, I will say the following,
issuing a curse. If Krishna leaves me behind and goes with you to
Vraja, then my life airs will immediately leave me!

Such are His implied inner thoughts.

TEXT 23

yata yuyam vrajam tata

vayam ca sneha-duhkhitan
jnatin vo drastum esyamo
vidhaya suhrdam sukham

TRANSLATION

Dear father, you should both return now to Vraja. We will come
back soon to see you, our poor relatives who are so distressed by
separation from us, but first We have to arrange for the happiness
of your friends.
Jiva Gosvami

This is further clarified in the verse beginning yata. relatives in

the form of parents and so on. Thus, He implies, I am going to
reside among you in the future. The word drastum indicates: in that
residing my seeing you will be the fulfillment of my existence. For
well-wishers, sri Vasudeva and others, who by their relationships
with you in friendship and other moods are considered (by me) as
fathers and so on-- for them bestowing happiness. This means
effecting-- by their desires, in order to fulfill out their various
needs, and also by my own desire to meet with such devotees as
the Yadavas and the Pandavas, thus making known their closeness
to me-- all of the most desired objectives, including the killing of
many envious persons, ending with dantavakra, who are their
enemies.

Visvanatha Cakravarti

And thus (Nanda thinks), "alas, alas, what will I do? if I take
Baladeva with me to Vraja then there will be great joy there but the
Yadavas and especially Vasudeva will suffer great distress, while I
will become tainted with the onus of a great transgression.
(Vasudeva will think) 'ah, ah! all of my sons have been killed by
Kamsa, and the only who was saved from His hands, my
Balabhadra, has being taken away by nanda to Vraja. Therefore He
(nanda) is not my friend but rather a second Kamsa for me, who
am being ruined by Providence.' thus thinking, Vasudeva,
experiencing extreme pain, will curse me many thousands of times.
then how will I or indeed Krishna enjoy any auspiciousness?"

Seeing Nanda Maharaja standing silent for several minutes in the

grips of such anxious thoughts, Krishna addresses Him consolingly
with logical reasoning, in the verse beginning yata. "O father, you
should return now to Vraja. We, meaning I, Baladeva and Our
close friends such as madhumangala, will come back to see you,
our family members, but now we will reside some days in this
city." if He is asked, "When are you going to come?" He replies:
after giving happiness to your friends headed by Vasudeva, so that
no fault will touch you and so that these friends can receive their
son Baladeva, greet Him, coddle Him and then let Him remain in
our house, so that everyone will be happy. after doing this.

TEXT 24

evam santvayya bhagavan

nandam sa-vrajam acyutah
vaso-'lankara-kupyadyair
arhayam asa sadaram

TRANSLATION

Thus consoling Nanda Maharaja and the other men of Vraja, the
infallible supreme Lord respectfully honored them with
presentations of clothing, jewelry, household utensils of semi-
precious metal and so on.

Visvanatha Cakravarti

"Thus consoling Him": Even if I stay here a few days, you should
not be upset. My mind is in that other place (Vrndavana), and I am
only staying here by their desires. sa-vrajam means together with
the inhabitants of Vraja. With kupyani, vessels of metals other than
gold and silver, such as bell metal, and with other such (offerings).

TEXT 25

ity uktas tau parisvajya

nandah pranaya-vihvalah
purayann asrubhir netre
 saha gopair vrajam yayau

TRANSLATION

Thus addressed, Nanda Maharaja, overwhelmed with affection,

His eyes brimming with tears, embraced both the Lords and then
went with the cowherd men back to Vraja.

Visvanatha Cakravarti

Pranaya-vihvalah means beside himself in the stunned condition

arising from being separated from His son. "He went to Vraja in
that state, and still Rama and Krishna went to sri Vasudeva's house
and remained there happily." to this some experts in the science of
rasa may object, being unable to tolerate even the slightest
discrepancy in pure love. We intend (later on in this purport) to
reconcile their objections with a novel interpretation, but if they
want to raise an objection let them do so.

Their complaint is as follows: The literal meaning of the five

verses beginning pitar yuvabhyam (texts 21-25) is obviously
contradictory to pure love. Even all the commentary that has been
presented does not allow the prema to have a steady basis, since
nanda and Krishna are (apparently) abandoning one another. In this
connection Krishna is indeed the supreme Lord, whose pastimes
are inscrutable, so we may grant that He can abandon even His
father nanda and remain (in Mathura). But how could nanda
abandon Krishna and go back to Vraja? Why was it so hard for
Him to put aside His concern with His cows and so on in Vraja
instead of neglecting Him who is millions of times more dear to
Him than His own life? Why didn't He simply remain some further
time camping on the outskirts of Mathura?

Furthermore, His explanation (of why He and Balarama should

remain for a while in Mathura) was just for the purpose of
encouraging sri nanda, while the feelings expressed were not what
Rama and Krishna were thinking to themselves. After all, in the
tenth Canto only Balarama will be presented as returning later to
Vraja, and never Krishna himself. Their return to Vraja after
feeling at ease upon killing all the enemies they had to kill, up to
dantavakra, which we find described in the uttara-khanda of the
Padma Purana and which is also evidenced in the statement of the
First Canto, yarhy ambujaksapasasara bho bhavan/ kurun madhun
va (Bhag. 1.11.9: "O lotus-eyed Lord, whenever You go away to
Mathura, Vrndavana or hastinapura to meet Your friends and
relatives, every moment of Your absence seems like a million
years.")-- even that return to Vraja does not agree with the
symptoms of true love. Nevertheless, in the statement of sri
Sukadeva (Bhag. 10.39.35),

tas tatha tapyatir viksya

sva-prasthane yaduttamah
santvayam asa sa-premair
ayasya iti dautyakaih

("As He departed, that best of the Yadus saw how the gopis were
lamenting, and thus He consoled them by sending a messenger
with this loving promise: 'I will return.'"), the commentary of the
tika-kara states that we know by the plural form (of the word
dautyakaih) either that this was by the words of several messengers
or else by the repeated utterances, "I will return, I will return, I will
return" delivered by a single messenger.

Which (messages) are like what? Which are loving (sa-premaih =

prema-sahitaih), with the idea "it is only in deference to the
invitation of the King, who cannot be disobeyed, to come see the
dhanur-yajna, that I am leaving you to go to Mathura. It is not at all
by my own desire. I will see the dhanur-yajna tomorrow and come
back the next day. Even if some other business presents itself there
I will take care of it tomorrow and quickly come back the next
day." now only if these same thoughts are residing both in Lord
Krishna's words and His mind are these words loving, because
otherwise they are deceitful. We may allow that these statements
(to Nanda Maharaja) are similar in purpose to those made to
Devaki and Vasudeva to bewilder them, such as na labdho daiva-
hatayor vaso nau bhavad-antike/ yam balah pitr-geha- stha
vindante lalita mudam (text 4), but then why does sri Sukadeva
characterize these statements as sa-premaih? therefore only if
Krishna immediately comes back to Vraja the next day after killing
Kamsa, without regard to His remaining business of subduing such
wicked persons as Jarasandha, is He actually concerned with the
gopis' love, and otherwise He does not actually care about it and
this word "loving" is false. So it must be considered how to
reconcile (all these objections) in this regard.

The consideration (of how to reconcile them) is as follows: Even

though the devotees headed by Vasudeva possess pure love of
Godhead and it would thus be unfitting to neglect them, those
headed by nanda have pure love which is unequalled and
unexcelled, whereby neglecting them would by all means all the
more unfitting. (Lord Krishna's) purposes of killing evil persons
like Jarasandha and protecting civilized persons must of necessity
be carried out. In addition His pastimes in dvaraka and other
locations must be exhibited, such as the kidnapping of rukmini, the
stealing of the parijata tree and associating with the son of dharma
(namely Yudhisthira). His promise to the gopis that He will return
to them, "after seeing the bow sacrifice I will be coming back,"
must also be carried out, and in addition the nature of the
unprecidented love of those gopis-- which is revealed by the
separation of His remaining away for a long time just as the true
nature of gold is manifested by the application of blazing fire--
needs to be shown to uddhava, the most exalted of the entire
retinue of the Lord's devotees in Mathura and dvaraka and the
crown jewel of the learned, in order that superexcellence of the
gopis' love be made generally known.
 Having all these matters to carry out, Krishna resorted to His
personal Yogamaya potency, whose power is to reconcile all
necessities, and went with Baladeva to their father sri nanda. at
that time He manifested two separate appearances of nanda and the
other devotees present as well of himself (and Balarama). the first
of these two manifestation explains how He spoke the three verses
beginning pitar yuvabhyam (texts 21-23) and also the following
two verses beginning evam santvayya (texts 24-25). Thus Lord
Krishna and Lord Balarama speak in this particular one of the
separated manifestations with the words beginning pitah: "We two,
Krishna and Rama, have been maintained and coddled by you two,
who are full of loving affection. therefore We ask you if we are
merely your adopted sons and not your actual sons. Please tell us
factually. King ugrasena and all the Yadavas in this place, indeed,
say that We are only your adopted sons. Therefore Devaki and
Vasudeva, thinking us to be their sons, are showing us excessive
affection and are trying to keep us here in Mathura indefinitely.
They don't permit us to come see you. Even though you are His
dear friend, He (Vasudeva) has not even followed the customary
hospitality of inviting you to take meals with Him tomorrow. All
this time none of the Yadavas have come to pay you a visit. But
We two, being very distressed, have run away by force without
their knowing and come to see you." such were His implied
thoughts.

But, my dear Krishna, in a previous life You were Vasudeva's son,

as Garga rsi stated at Your name-giving ceremony, prag ayam
vasudevasya kvacij jatas tavatmajah (Bhag. 10.8.14). I would
assume that He also told this to Vasudeva. Therefore even in this
lifetime Vasudeva is thinking of You, the ocean of all good
qualities, as if You were His son and thus wants to keep You here.
I understand, however, that Baladeva is His own proper son, whom
He wants to take back home. So, I ask You, are we, as these
(people of Mathura) say, only your foster parents? is this Your
opinion? and are You only our foster sons?

In reply to this Krishna replied tearfully: Parents should have

greater affection for the children born from themselves than they
have even for their own bodies and their very souls. If I were
merely your adopted son then how could I have become millions
of times more dear to you than your own lives? I will never again
even look upon the face of Vasudeva and these other enemies of
yours!

But my darling son Baladeva! Please tell me what you think in

this regard. To this Lord Balarama responds with the words
beginning sa pita (text 22). Therefore, (Lord Balarama) implies,
and we understand from the previous commentaries, I will not stay
in Vasudeva's house, abandoning both you and Krishna, even if
Lord Brahma himself comes here and tells me to. And thus (Lord
Krishna thinks), if I take Baladeva with me back to Vraja then
these (devotees in Mathura) will become extremely unhappy.
these selfish persons (the demons in Mathura like Kamsa) have
shown enmity to me but why should I act inimically? after Lord
Krishna pondered like this for a short time, the two of them
suddenly told the King of Vraja the words beginning yata.

Dear father, dear father, you go back to Vraja, and we will also be
coming back to Vraja. We will not stay here a moment more than
necessary. You know the statement of the niti-sastra, jnatis ced
analena kim yadi suhrd divyausadhaih kim phalam ("if one has a
family member then what is the need of fire, and if one has a good
friend then what is the need for wonderful medicines?"), but if
nevertheless you are incapable, because of your saintly nature, of
tolerating their suffering even a trace of misery, then just hear what
We have to say. With this they spoke the words beginning jnatin.
We will go see Vasudeva and the others, who are relatives
inasmuch as they are Yadavas, thus giving happiness to the well-
wishing persons who are present there by granting the sight of
Ourselves and so on.

Thus addressed by Krishna and Balarama, He (nanda) embraced

them with His right and left arms, just as a miser doesn't let His
money slip out of His hands. Beside himself with loving affection,
His eyes filling with tears of ecstasy, He mounted a golden chariot
and went off to Vraja. Thus, by the power of Yogamaya, one
Nanda Maharaja, invisible to the other, went back to Vraja
separated from Krishna, while the other nanda remained in
Krishna's association.

In this same way, moreover, all the residents of Vraja-- the

cowherd women, the cowherd men and their animals-- became
expanded into two separate manifestations. One set of them were
submerged together with Nanda Maharaja in the ocean of
unhappiness of separation from Krishna, and the other set were
merged together with nanda in the ocean of supreme ecstasy in
Krishna's association. Each of these parties were present in Vraja
simultaneously, out of touch and invisible to each other. This is
similar to how Narada Muni in dvaraka saw so many separate
manifestations of Krishna, among which in one manifestation
Devaki, immersed in ecstasy, was coddling Krishna and feeding
Him, while in another manifestation she was separated from Him
immersed in great unhappiness, saying, "alas, alas, why has my
son, who went out to hunt, not returned yet? He must be agitated
by hunger and thirst." this is as stated in the Bhagavatamrta,

ascaryam ekadaikatra
vartamanan api dhruvam
parasparam asamprkta-
svarupany eva sarvatha

("It is amazing how simultaneously in the same place were indeed

present two sets of forms, completely separate from one another.")
 According to the statement yady api prakasas tu na bhedesu
ganyate sa hi no prthak ("although a prakasa manifestation is not
counted among kind of differentiation, still it appears different to
us."), although (the Lord's) prakasa manifestations are not factually
different from Him, still, by the influence of His lila-sakti, a
differentiation develops among His self-indentifications, activities
and so on. This will become clear later on, in the chapter about the
opulences of Yogamaya and in the narration about Bahulasva and
srutadeva.

Thus the two separate manifestations have, respectively, two

different purposes. Just as one subjects His invaluable gold to fire
in order to reveals its true form, similarly it was in order to reveal
to uddhava, the chief among His personal associates situated in
pure love of God, the superexcellence of the most astonishing love
found in Vraja, by showing Him the (gopis') symptoms of artful
chatter on the platform of divine madness, that He first of all
manifested His particular manifestation in the mood of separation.
Consequently He is going to send uddhava to Vraja, and He,
uddhava, seeing primarily that manifestation in separation, will
experienced the great sense of wonder of the highest stage of love
of Godhead (maha-prema). Uddhava will thus declare the supreme
excellence of that love in such verses as etah param tanu-bhrto
bhuvi (Bhag. 10.47.58), nayam sriyo 'nga (Bhag. 10.47.60) and
asam aho carana-renu-jusam (Bhag. 10.47.61).

That same manifestation, going to Kuruksetra and showing

himself to Devaki, Vasudeva and others, and to the Queens headed
by rukmini, will make them also attain this wonder of maha-prema.
Even Lord Balabhadra, when He has gone to Vraja, will feel
wonder at seeing that manifestation (of the devotees in separation
from Krishna) imbued with the madness of pure love. in order to
make it known that the love of Vraja which has Him as its object is
permanent, the second manifestation (of the Lord and His
devotees), in the mood of direct association, (exhibits itself). Thus
the statement visoka ahani ninyur gayantyah priya-cestitam (Bhag.
10.39.37), by the dual usage of the word ahani, expresses that they
were separated from Him only for the duration of two days, and
not longer than that. uddhava as well uses the present tense in His
statement,

hatva kamsam ranga-madhye

pratipam sarva-satvatam
yad aha vah samagatya
krsnah satyam karoti tat

(Bhag. 10.46.35: "Krishna is indeed carrying out the promise He

made to you that He would come back after killing Kamsa, the
enemy of all the satvatas, in the wrestling arena."). And thus we
find that when He reenters Vraja, it is primarily that manifestation
(of himself) in the mood of direct association that is seen by the
general populace (of Vraja), as is stated in such verses as vasitarthe
'bhiyudhyadbhir naditam susmibhir vrsaih (Bhag. 10.46.9: "there
was the sound of maddened bulls fighting among one another for
the now fertile cows."), go-doha- sabdabhiravam venunam
nihsvanena ca (Bhag. 10.46.10: "with the loud sound of milking
the cows and the resonance of their flutes"), sv-alankrtabhir
gopibhir gopais ca su-virajitam (Bhag. 10.46.11: "(Vraja was)
beautified by wonderfully decorated gopis and gopas."), and

ta dipa-diptair manibhir vireju

rajjur vikarsad-bhuja-kankana-srajah
calan-nitamba-stana-hara-kundala-
tvisat-kapolaruna-kunkumananah

(Bhag. 10.45.45: "the gopis appeared beautiful with their jewelry

illuminated by the shining lamps. By their pulling the ropes on the
butter-churns, the ornaments on their arms and wrists and their
garlands shook. Their hips, breasts, garlands and earrings all
swayed, and their faces, with radiant cheeks, were decorated with
reddish kunkuma.")

By such statements as these and others, such as the verse

udgayatinam aravinda-locanam (Bhag. 10.46.46), characterizing
the ecstasy of direct association with Krishna, we understand the
purposes of the two different manifestations and also have
scriptural evidence of this

TEXT 26

atha sura-suto rajan

putrayoh samakarayat
purodhasa brahmanais ca
yathavad dvija-samskrtim

TRANSLATION

My dear King, the son of surasena then had His two sons' second-
birth initiation performed by a priest and other brahmanas.

Sridhara Svami

By a priest, Gargacarya. dvija-samskrtim is twice-born initiation

(upanayanam).

Visvanatha Cakravarti

(Repeats Sridhara Svami.)

TEXT 27

tebhyo 'dad daksina gavo

rukma-malah sv-alankrtah
sv-alankrtebhyo sampujya
 sa-vatsah ksauma-malinih

TRANSLATION

Vasudeva honored these brahmanas by worshiping them, giving

them fine ornaments and well-ornamented cows who had calves
and wore garlands of gold and linen.

Sridhara Svami

Gavah is equivalent to gah. (Which cows) had garlands of gold

and also garlands of linen cloth.

Visvanatha Cakravarti

(Repeats Sridhara Svami).

TEXT 28

yah krsna-Rama-janmarkse
mano-datta maha-matih
tas cadadad anusmrtya
kamsenadharmato hrtah

TRANSLATION

Remembering the cows, unjustly taken away from Him by Kamsa,

which He had previously given away in His mind on the occasion
of Krishna and Balarama's birth, the magnanimous Vasudeva now
recovered these cows and gave them away in charity.

Sridhara Svami

Those which had been given previously in His mind He now gave.
But weren't they taken away by Kamsa? Yes, He gave them after
removing them from the King's cow herd, as stated by the words
beginning kamsenadharmatah.

Visvanatha Cakravarti

All those which He had given by His mind and had been taken
away by Kamsa. Taking those cows belonging to himself out of the
King's herd, He gave them.

TEXT 29

tatas ca labdha-samskarau
dvijatvam prapya su-vratau
gargad yadu-kulacaryad
gayatram vratam asthitau

TRANSLATION

After being sanctified with twice-born initiation, the Lords, who

took these vows very seriously, took the further vow of celibacy
from Garga muni, the spiritual master of the Yadus.

Sridhara Svami

The gayatra vow is that of brahmacarya.

Visvanatha Cakravarti

(Repeats Sridhara Svami.)

TEXTS 30-31

prabhavau sarva-vidyanam
sarva-jnau jagad-isvarau
nanya-siddhamalam jnanam
 guhamanau narehitaih

atho guru-kule vasam

icchantav upajagmatuh
kasyam sandipanim nama
hy avanti-pura-vasinam

TRANSLATION

The two omniscient Lords of the universe, the origin of all

branches of knowledge, disguising their own innate, perfect
knowledge by their human-like behavior, next desired to take up
residence in the school of a spiritual master. Therefore they
approached sandipani muni of Kasi, who was living in the city
avanti.

Sridhara Svami

Prabhavau means by them who were present in excellent form

(prakarsena bhavantyabhyam) and who were therefore omniscient;
covering their innate perfect knowledge by their human-like
behavior.

Visvanatha Cakravarti

Since they were covering their innate (ananya-siddham =

svabhavikam) knowledge by their human-like behavior, therefore
(atha u = ata eva) they (took up residence) in the guru-kula.

TEXT 32

yathopasadya tau dantau

gurau vrttim aninditam
grahayantav upetau sma
bhaktya devam ivadrtau
 TRANSLATION

Sandipani thought very highly of these two disciples whom He

had obtained so fortuitously. They were self-controlled and set an
irreproachable example for others of how to worship the spiritual
master by serving Him with devotion as one would serve the
supreme Lord himself.

Sridhara Svami

Properly (yatha = yathavat) obtaining (upasadya = prapya).

Visvanatha Cakravarti

Yatha means yathavat. Teaching (grahayantau = siksayantau) to

others worship (vrttim = upasattim) rendered to the spiritual
master. Receiving the respect of Him, the guru.

TEXT 33

tayor dvija-varas tustah

suddha-bhavanuvrttibhih
provaca vedan akhilan
sangopanisado guruh

TRANSLATION

Satisfied with their submissive behavior, the spiritual master

sandipani, best of brahmanas, spoke to them the Vedas in their
entirety, together with their six corollaries and the upanisads.

Sridhara Svami
 By those exhibitions of submission (anuvrttibhih) in which were
found pure affection. sangopanisadah means together with the six
corollaries to the Vedas (angas), beginning with the siksa (the
Vedic science of phonetics), and also the upanisads.

TEXT 34

sa-rahasyam dhanur-vedam
dharman nyaya-pathams tatha
tatha canviksikim vidyam
raja-nitim ca sad-vidham

TRANSLATION

He also taught them the dhanur-veda with its most confidential

secrets, the standards books of law, the methods of logical
reasoning and philosophical debate, and the six-fold science of
politics.

Sridhara Svami

Together with its mystery, knowledge of the mantras and

presiding deities (of weapons). dharman means the manu-samhita
and other books of law (dharma-sastras), nyaya-pathan means such
doctrines as (karma)-mimamsa, and anviksikim knowledge is that
of the techniques of logical argument (tarka). The six-fold science
of politics, as enumerated, sandhis ca vigraho yanam asanam
dvaidham asrayah ("(the six means of diplomacy are)
collaboration, war, retreat, holding ground, creating quarrel among
enemies and giving shelter.") (note: I'm not sure if I have these six
right-- gpd)

Visvanatha Cakravarti
 (Repeats Sridhara Svami, adding) and all the sixty-four arts,
which we can find in the tantra (siva-tantra).

TEXTS 35-36

sarvam nara-vara-sresthau
sarva-vidya-pravartakau
sakrn nigada-matrena
tau sanjagrhatur nrpa

aho-ratrais catuh-sastya
samyattau tavatih kalah
guru-daksinayacaryam
chandayam asatur nrpa

TRANSLATION

The two most perfect persons, being themselves the original

promulgators of all varieties of knowledge, were able, O King, to
immediately assimilate each and every subject matter after hearing
it explained just once. Thus, with fixed concentration, they learned
in sixty four days and nights the same number of arts and skills.
Thereafter, O King, they satisfied their spiritual master by offering
Him guru-daksina.

Sridhara Svami

All the sixty four. And these are recorded in the words of the siva-
tantra as follows (note: I'm giving Srila Bhakti- siddhanta's
translations of these terms from His edition of Brahma-samhita.
The Krishna Book version, Volume 2, Chapter 10, has more
information but skips around.-- gpd):

1) gitam singing
2) vadyam playing on musical instruments

3) nrtyam dancing

4) natyam theatricals

5) alekhyam painting

6) visesaka-cchedyam painting the face and body with colored

unguents and cosmetics

7) tandula-kusuma-bali-vikarah preparing offering from rice and

flowers

8) puspastaranam making covering of flowers for bed

9) dasana-vasananga-ragah applying preparations for cleansing the

teeth, cloths and painting body

10) mani-bhumika-karma making the groundwork of jewels

11) sayya-racanam covering the bed

12) udaka-vadyam playing on music in water

13) udaka-ghatah splashing with water

14) citra-yogah practically applying admixture of colors

15) malya-grathana-vikalpah designing preparation of wreaths

16) sekharapida-yojanam practically setting the coronet on the

head

17) nepathya-yogah practically dressing in the tiring room

18) karna-patra-bhangah decorating the tragus of the ear

19) sugandha-yuktih practical application of aromatics

20) bhusana-yojanam applying or setting ornaments

21) aindrajalam jugglery

22) kaucumara-yogah a kind of art

23) hasta-laghavam sleight of hand

24) citra-sakapupa-bhaksya-vikara-kriyah preparing varieties of

salad, bread, cake and delicious food

25) panaka-rasa-ragasava-yojanam practically preparing

palatable drinks and tingling draughts with red color

26) suci-vaya-karma needle works and weaving

27) sutra-krida playing with thread

28) vina-damaruka-vadyani playing on lute and small X-

shaped drum

29) prahelika making and solving riddles

29a) pratimala caping or reciting verse for verse as a trial for

memory or skill

30) durvacaka-yogah practicing language difficult to be answered

by others

31) pustaka-vacanam reciting books

32) natikakhyayika-darsanam enacting short plays and
anecdotes

33) kavya-samasya-puranam solving enigmatic verses

34) pattika-vetra-bana-vikalpah designing preparation of shield,

cane and arrows

35) tarku-karma spinning by spindle

36) taksanam carpentry

37) vastu-vidya engineering

38) raupya-ratna-pariksa testing silver and jewels

39) dhatu-vadah metallurgy

40) mani-raga-jnanamtinging jewels

41) akara-jnanam mineralogy

42) vrksayur-veda-yogah practicing medicine or medical

treatment, by herbs

43) mesa-kukkuta-lavaka-yuddha-vidhih knowing mode of

fighting of lambs, cocks and birds

44) sukra-sarika-prapalanam (-pralapanam?) maintaining or

knowing conversation between male and female cockatoos

45) utsadanam healing or cleaning a person with perfumes

46) kesa-marjana-kausalam combing hair

47) aksara-mustika-kathanam talking with letters and fingers

48) mlecchita-kutarka-vikalpah fabricating barbarous or foreign

sophistry

49) desa-bhasa-jnanam knowing provincial dialects

50) puspa-sakatika-nirmiti-jnanam knowing prediction by

heavenly voice or knowing preparation of toy carts by flowers

51) yantra-matrka mechanics

52) dharana-matrka the use of amulets

53) samvacyam conversation

54) manasi-kavya-kriya composing verse mentally

55) kriya-vikalpah designing a literary work or a medical

remedy

56) chalitaka-yogah practicing as a builder of shrines called after

Him

57) abhidhana-kosa-cchando-jnanam the use of lexicography and

meters

58) vastra-gopanam concealment of cloths

59) dyuta-visesam knowing specific gambling

60) akarsa-krida playing with dice or magnet

61) balaka-kridanakam using children's toys

62) vainayiki vidya enforcing discipline

63) vaijayiki vidya gaining victory

64) vaitaliki vidya awakening master with music at dawn

Visvanatha Cakravarti

They satisfied Him; by saying, "Please choose some remuneration

you would like," they induced Him to want to receive such. The
amara-kosa states, abhipraya-vasau chandau ("the word chandah
can mean "intention" or "allurement").

TEXT 37

dvijas tayos tam mahimanam adbhutam

samlaksya rajann ati-manusim matim
sammantrya patnya sa maharnave mrtam
balam prabhase varayam babhuva ha

TRANSLATION

The learned brahmana sandipani took into consideration the two

Lords' glorious and amazing qualities and their superhuman
intelligence, and after consulting with His wife chose as His
remuneration the return of His young son, who had died in the
ocean at Prabhasa.

Sridhara Svami

He chose (His) child who had died in the ocean at the holy place
Prabhasa.

Visvanatha Cakravarti
"Who died at Prabhasa": We should understand that this occurred
while was playing there (at Prabhasa) at the maha-siva-ksetra, by
His being captured by the conchshell demon.

TEXT 38

tathety atharuhya maha-rathau ratham

prabhasam asadya duranta-vikramau
velam upavrajya nisidatuh ksanam
sindhur viditvarhanam aharat tayoh

TRANSLATION

The two great charioteers replied "so be it," immediately mounted

a chariot and set off for Prabhasa. Reaching that place, they walked
up to the shore and sat down. After a short wait, the deity of the
ocean, becoming aware of their arrival, came to them with
respectful offerings of tribute.

Sridhara Svami

Understanding "they are the supreme Lords," the sea brought

offerings for them.

TEXT 39

tam aha bhagavan asu

guru-putrah pradiyatam
yo 'sav iha tvaya grasto
balako mahatormina

TRANSLATION
 The supreme Lord Krishna addressed the ocean: Please bring back
at once the young son of my guru, whom you captured in this place
by taking Him away in one of your mighty waves.

(No commentaries)

TEXT 40

sri-samudra uvaca
na caharsam aham deva
daityah pancajano mahan
antar-jala-carah krsna
sankha-rupa-dharo 'surah

TRANSLATION

The ocean spoke in answer, "my Lord, it was not I who took Him
away, but a demon descendant of diti named Pancajana, O
Krishna, who assumed the form of a conch to travel in the water."

Sridhara Svami

Rather the demon Pancajana took Him away, and He is great, or in

other words, impossible for me to overcome.

Visvanatha Cakravarti

(Repeats Sridhara Svami.)

TEXT 41

aste tenahrto nunam

tac chrutva satvaram prabhuh
jalam avisya tam hatva
napasyad udare 'rbhakam
 TRANSLATION

"Indeed, the ocean said, that demon has taken Him away." as soon
as He heard this, Lord Krishna entered the ocean, found Pancajana
and killed Him. But looking inside the demon's belly, He did not
find the boy.

Visvanatha Cakravarti

He is present moving about in the water (antar-jala-carah); such is

the implied completion of the thought. The Vaisnava-tosani states
that it is possible to construe the words aste tenahrto nunam tac
chrutva satvaram prabhuh (together with the preceding four lines)
as one combined pada-and- a-half. Then the word prabhuh would
carry itself forward also in to the next verse (beginning jalam
avisya).

TEXTS 42-44

tad-anga-prabhavam sankham
adaya ratham agamat
tatah samyamanim nama
yamasya dayitam purim

gatva janardanah sankham

pradadhmau sa-halayudhah
sankha-nirhradam akarnya
praja-samyamano yamah

tayoh saparyam mahatim

cakre bhakty-upabrmhitam
uvacavanatah krsnam
sarva-bhutasayalayam
lila-manusyayor visno
 yuvayoh karavama kim

TRANSLATION

Lord Janardana took the conchshell that had grown around the
demon's body and went back to the chariot. Then He proceeded to
samyamani, the favored capital of the lord of death, Yamaraja.
arriving there with Lord Balarama, He blew loudly on His
conchshell, and Yamaraja, the punisher of all who take birth, came
as soon as He heard the conchshell's reverberation. He worshiped
them with elaborately and with devotion and then requested Lord
Krishna, who lives in everyone's heart: O supreme Lord Visnu,
what service should I do for You both, who are appearing for Your
own pleasure as ordinary humans?

Sridhara Svami

Saparyam means worship (puja). Him whose residence is in the

minds (asayah = antah-karanani) of all living beings.

Jiva Gosvami

"Which had grown from His body": The actual reason behind this
is that the Lord's eternal associate sankha (His conchshell) had
been cursed by a brahmana.

Visvanatha Cakravarti

"He went to the chariot": Leaving the chariot, together with

Baladeva, who was sitting on it, on the shore, Krishna went alone.
Even though, since He is omniscient, He had known that He was
going to be able to get back His spiritual master's son, still on the
pretext of searching Him out He took possession of His own
conchshell.
 "Which had grown from His body": although He is eternally on
the spiritual platform, Pancajana had become a demon similar to
the way Jaya and Vijaya had. It is stated,

tatah pancajanam hatva

graha-rupam mahasuram
tan-madhya-stham sa jagraha
sankha-grastam hi yat pure

According to this view of the avanti-khanda (of the skanda

Purana), (He took) that (conchshell) which was excellently situated
(prakarsena bhava, sthiti) within His body. Such is the
interpretation of some authorities.

"He blew the conchshell": By making all the souls in hell hear its
sound, He, the ocean of mercy, delivered them from the cycle of
material existence, as we also find explained in the avanti-khanda,
as follows:

asipatra-vanam nama
sirna-patram ajayata
rauravam nama narakam
arauravam abhut tada

abhairavam bhairavakhyam
kumbhi-pakam apacakam

("The hell known as asipatravana lost the sharp, sword-like leaves

on its trees and the hell named raurava became free of its ruru
beasts. The hell Bhairava became no longer fearful and all
cooking stopped in the Kumbhipaka hell.") at the end of the same
passage beginning with these words we find that He further sent
them (the residents of hell) to Vaikuntha, as stated,

papa-ksayat tatah sarve

 vimukta naraka narah
padam avyayam asadya

"Their sinful reactions eradicated, all the inhabitants of hell

attained liberation, gaining entrance into the Lord's eternal abode."

For the phrase lila-manusyayor visnvoh, we also have the second

reading lila-manusya He visno.

TEXT 45

sri-bhagavan uvaca
guru-putram ihanitam
nija-karma-nibandhanam
anayasva maha-raja
mac-chasana-puraskrtah

TRANSLATION

The Supreme Personality of Godhead said: O great King, return to

me the son of my spiritual master. Bound up by the reactions of
His own work, this boy was previously brought here. You should
take my order very seriously.

Sridhara Svami

Who is bound up by His own karma; even though He is such there

is not fault in your giving first priority to my order and bringing
Him.

Visvanatha Cakravarti

Whose own karma, characterized as the reaction of past activity

prarabdha, which He is required to suffer; even though He is such.
This is according to the statement of the Eleventh Canto, martyena
yo guru-sutam yama-loka-nitam (Bhag. 11.31.12: "who brought
back the dead son of His spiritual master in His self-same body
from the planet of Yamaraja"), and according to the commentary
of ( Sridhara Svami's) tika, tenaiva sarirenaiva yuktam. There will
be no fault in your giving first priority to my order (mac-chasana =
mad-ajna) and bringing Him back.

TEXT 46

tatheti tenopanitam
guru-putram yaduttamau
dattva sva-gurave bhuyo
vrnisveti tam ucatuh

TRANSLATION

Yamaraja acquiesced and brought forth the son of the Lord's

spiritual master. The two most exalted of the Yadus then presented
Him to their guru and asked Him to make yet another request.

(No commentaries)
TEXT 47

sri-gurur uvaca
samyak sampadito vatsa
bhavadbhyam guru-niskriyah
ko nu yusmad-vidha-guroh
kamanam avasisyate

TRANSLATION

The Lords' guru said: You two, my dear boy, have completely
fulfilled the obligation of rewarding one's spiritual master. indeed,
what desires could the guru of disciples like You still retain?
Sridhara Svami

The word vatsa addresses only one of them as being primary.

"repayment of the guru" is guru-daksina. Which of all the desires
of me, the guru of the likes of You, still remains? none at all.

Visvanatha Cakravarti

Even the guru of those who are like You, what to speak of Your
own guru, me; which of His various kinds of desires (remains)?

TEXT 48

gacchatam sva-grham virau

kirtir vam astu pavani
chandamsy ayata-yamani
bhavantv iha paratra ca

TRANSLATION

My heroes, please now return home. May Your fame be sanctified

and may You have eternal realization of the hymns of the Vedas
both in this life and the next.

Sridhara Svami

O heroes.

TEXT 49

gurunaivam anujnatau
rathenanila-ramhasa
ayatau sva-puram tata
parjanya-ninadena vai
 TRANSLATION

Thus given permission to leave by their guru, they went on their

chariot, which was as swift the wind and resounded like a cloud,
and returned to their own city.

Sridhara Svami

By that (chariot) whose speed was like that of the wind, and
whose loud sound was like that of a cloud (parjanya = megha).

TEXT 50

samanandan prajah sarva

drstva Rama-janardanau
apasyantyo bahv ahani
nasta-labdha-dhana iva

TRANSLATION

All the citizens rejoiced to see Balarama and Krishna, since they
had not seen the Lords for several days. They felt just like persons
who have lost their wealth and regained it.

Sridhara Svami

Nasta means invisible (adrsta). Like those who have once again
obtained such wealth